Walisongo: Jurnal Penelitian Sosial Keagamaan
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The Dynamics of the Nggusu Waru Philosophy in Dompu Society, West Nusa Tenggara: Erosion and the Threat of Extinction
Full text linkThe philosophy of life, a legacy of values inherited from generation to generation, provides an essential guide to mindset, behavior, and attitude. In the Indonesian context, these philosophies are the main guide in life at the individual and social levels. This study aims to explore the existence of the Nggusu Waru philosophy in Dompu society, involving those from Baby Boomers to Gen-Z. This study employed a qualitative method. The data were collected from observation, document analysis, and interviews. This study revealed a significant decline in the understanding and implementation of the Nggusu Waru philosophy among the Dompu people. Mostly, the local people are no longer familiar with the philosophy, others have limited understanding, and only a small proportion of the Baby Boomer group showed proper understanding and implementation. Factors contributing to this trend include modernization, education, social environment, and the application of traditional values in the contemporary era. This study emphasizes the necessity of preserving, understanding, and reviving traditional values, a major concern for the people of Dompu in West Nusa Tenggara Province
Evaluating Reconciliation Process of Post-Reformation Interethnic Conflict in Sampit, Indonesia
Full text linkInterethnic conflict in Sampit erupted amidst the post-Reformation era in Indonesia between the Madurese and Dayak people, which caused casualties and displacements. Peaceful coexistence is prevailing between both people in Sampit nowadays, but discussion about this reconciliation process is still rare, and its significance is in understanding the region’s transformation. This study evaluates the reconciliation process as a stepping stone toward positive peace by examining the reconciliation process of interethnic conflict in Sampit using Hamber’s model of reconciliation, exploring whether it supports conditions for positive peace. This study employs library research followed by descriptive qualitative analysis of existing literature, journal articles, reports, and documents on this case study. It argues that the Declaration of Tekad Damai Anak Bangsa operates as conflict resolution, with victory secured by the Dayak people as the indigenous people. The absence of truth-telling or mutual acknowledgment of events, compounded by the exodus of most Madurese, left reconciliation incomplete. Justice and litigation processes were passed to preserve the current non-conflict situation, resulting in a reconciliation dominated by the Dayak community. Although reconciliation has occurred at the leadership level among ethnic and government figures, critical grassroots issues like truth-telling, displacement, and justice remain unresolved. It has created a fragile peace, where lingering resentment and unresolved grievances could threaten the region’s stability. The study highlights the importance of addressing these underlying issues to transform the prevailing negative peace into sustainable positive peace
Bridging Faith and Tradition: A Discourse on Moderate Islamic Path in Jambi Malay Seloko
Full text linkIslam-based local wisdom is unique because it represents a moderate religious path. This article analyzes how the moderate path works in the Jambi Malay traditional seloko. The Jambi Malay people have customs that guide their lives. By using a qualitative method based on content analysis, where data was collected by (1) reading Jambi Malay traditional seloko documents and (2) interviews with Jambi Malay traditional leaders, this study proves that Jambi Malay traditional seloko displays a harmonious dialogue between Islam and the locality. In the case of the seloko adat regarding washing the village (cuci kampung), for example, as a punishment for committing adultery, the discipline of stoning (rajm) or flogging (jild) as per Islamic law is not applied, even though it is said that the Jambi custom is a custom that originates from Islamic Law. In this case, the people of Jambi use a substitute punishment for stoning and flogging, which is marrying the two adulterers. The Islamic law based on the Qur’an and hadith textually is not applied as the Indonesian state is not based on sharia. It is a form of dialogue between Islam and Jambi local wisdom according to the concept of the moderate Islamic path. Apart from that, there are several other values, such as tolerance, democracy, and nationality. The findings of this study can strengthen the study of Islamic moderation in the context of local wisdom amidst various damaging accusations against local Islam as impure Islam
Muslims and Hindus Encounter on Tolerance at Glanggang Village, Pakisaji, Malang, Indonesia
Full text linkThe topic of tolerance is still a major topic of discussion in Indonesia. This happens because of the strengthening of identity politics, which results in social division. This research aims to examine and analyze the tolerance of Islam and Hinduism. This paper also looks at the phenomenon of tolerance using Giddens’ concept of structuration. This research method used a qualitative approach by using in-depth interviews, observations, and literature studies to explore information related to this research topic. The findings of this research show the institutionalized social structure of the Glanggang community’s local wisdom values, which social structure shapes the tolerant behavior of the community. Javanese cultural values and the spirit of tolerance in the religious values guide the community to coexist. The collective experience is recorded in social activities and religious activities. The structure allows agents to develop an inclusive spirit of life. Formal and informal agents play an important role in shaping tolerant mindsets and behaviors. It shows the dialectical and mutually influencing relationship between structures and agents. Structures contribute to shaping agents’ actions, but at the same time, agents also reproduce structures
Wayang Potehi at Hong San Kiong Temple in Gudo, Jombang, Indonesia: An Effort to Preserve the Culture and Religious Moderation
Full text linkIndonesia’s rich cultural and religious diversity offers a unique context to explore how traditional arts contribute to social harmony. This article examines the Wayang Potehi performance at the Hong San Kiong Temple in Gudo, Jombang, and its role in promoting religious moderation. It highlights how performing arts are an inclusive platform that celebrates cultural and religious diversity, fostering tolerance and coexistence. The Hong San Kiong Temple, as a center for religious and cultural activities, provides an ideal setting to observe the integration of traditional arts like Wayang Potehi in pluralistic societies. The research uses a qualitative approach, including participatory observation, interviews, and document analysis, to understand how religious moderation is reflected in the performances. Findings indicate that Wayang Potehi conveys messages of moderation through its themes and the interaction between performers and audiences. These performances emphasize inclusivity, tolerance, and respect for diverse cultures and religions. The Hong San Kiong Temple’s efforts to promote religious moderation through these arts highlight a positive initiative that brings together diverse communities. This article offers valuable insights into how traditional arts can foster religious moderation and underscores the potential of performing arts in religious spaces to bridge divides in multicultural societies
Selametan and Mubeng Asem: Acculturation between Islamic Teaching and Javanese Tradition in Pati, Central Java
Full text linkPre-wedding traditions have become an inseparable point in wedding traditions among the Javanese community. This research aims to explores the Mubeng Asem tradition in Kuryokalangan village, Gabus, Pati, Central Java, which is deeply rooted in local customs and Islamic principles. This research uses a qualitative descriptive approach, using observation, interviews, and documentation to combine data. The results show that the Mubeng Asem tradition represents Javanese ancestors’ efforts to maintain harmony in the household and protect the Kuryokalangan community. The tradition primarily involves expressing gratitude to the family as family members enter the marriage phase, symbolizing the family’s gratitude and upholding Eastern cultural norms
Nostra Aetate and the Spirit of Dialogue among Religious Believers in Larantuka City, East Flores
Full text linkThis study analyzed the community interaction in Larantuka City, East Flores with the aim of determining the implementation of the Nostra Aetate document and the reciprocity between Muslims, Catholics, and Protestants. The qualitative data of this study were obtained from studies on documents and interviews with sources from Catholics, Muslims, and Protestants living in Larantuka. This study was conducted between January and June 2021. The researcher drew three conclusions from this study. First, Larantuka residents are open to accepting and acknowledging the presence of other religions besides Catholicism. Other religions are given the liberty to express their faith in Larantuka. Second, the Nostra Aetate document has been practiced, albeit not perfectly. The spirit of rivalry that grew among Catholics in the past is turning into a spirit of dialogue. Third, the “tulun talin" spirit, the Lamaholot customs and habits of supporting those in need or helping each other, which are the cultural background of the Larantuka people, serves as a way for the people to express the spirit of equal reciprocity among religious believers in Larantuka which Nostra Aetate inspired. The dominant attitudes are cooperation, mutual respect, and mutual acknowledgment that the presence and existence of other people with all religious and cultural backgrounds attached to them is a prerequisite for building human civilization and the common good
Reinventing Wiḥdat al-Wujūd: Locality, Cultural Catharsis, and Spirituality of Majelis Shalawat Muhammad in East Java
Full text linkThis paper examines the teaching of Wiḥdat al-Wujūd in Majelis Shalawat Muhammad in Surabaya and Bojonegoro from 2011 to the study period. As a Sufi “organization,” Majelis Shalawat under Gus Kahar and Gus Mursyidin (murshid) learned the Sufi thoughts on Ibnu ‘Arabi doctrine. This article was established on qualitative research using participatory techniques, in which the author was deeply involved in the Majelis Sahalawat. On the one side, this paper explores the Sufi education system of Gus Kahar and Gus Mursyidin from ‘lelaku’ or riyāḍah. The result of the inquiry presented a connection between the sanad and Sufi scholars in Java. On the other hand, Sufi thought in various Majelis Shalawat indicates a strong Wiḥdat al-Wujūd thought. This article argues that the thought of Wiḥdat al-Wujūd continuing living from time to time is proven by the thoughts of the two murshids in Majelis Shalawat Muhammad in East Java. These two murshids do not directly use the term Wiḥdat al-Wujūd; instead, the term aḥad or aḥadiyah is more frequent, which is synonymous with Wiḥdat al-Wujūd doctrines of Ibnu ‘Arabi. It also emphasizes that Indonesian Sufism denotes the importance of locality and cultural catharsis within Javanese Muslim’s spiritual practices
Maintaining Inter-religious Harmony through Acculturation of the Local Tradition in the Dani Muslim Community, Papua
Full text linkThis study aims to identify patterns of social interaction among the inter-religious communities in Jayawijaya, Papua, through the tradition of Bakar Batu. This study employs a qualitative approach by interpreting data from observation and interviews. Associative and dissociative social interaction patterns are also used as analytical theories. This study revealed that the associative interaction pattern is evident in the social interaction between the Dani Muslim community and the Christian community in the Bakar Batu tradition through accommodation and acculturation. The accommodation process is reflected in the form of tolerance; both respect each other despite their different religious teachings. Meanwhile, the acculturation process is found in reconstructing the essential elements in the practice of the Bakar Batu tradition by substituting pork with halal meat. The theoretical implication of this study reveals that associative patterns of social interaction can be the basis for paradigms and approaches to harmonizing relations among distinct religious communities and between religion and culture. However, this study has not discussed the role of Islamic socio-religious institutions or organizations in the practice of the Bakar Batu tradition
Social Construction of Islam by the Shi’a Community in Pekalongan City, Central Java
Full text linkThis study intends to identify the establishment of Islamic social construction in the Shi’a community in Pekalongan City. Qualitative research applied in this study gathered from case studies using a phenomenological approach. Data came from in-depth observation, interviews, and documentation. The theory of social construction formulated by Peter L. Berger and Thomas Luckmann became the basic theory of analysis. The results showed that the social construction of Islam in the Shi’a community in Pekalongan City was formed through externalization, objectivization, and internalization. The process of externalization through the dissemination of knowledge of Shi’a teachings, as well as about the specialty of Ahl al-Bayt in the religious authority of Muslims. Objectivization happened according to Shi’a teaching habituation moderately, responding to the plurality of understandings and social attitudes of the Muslim religion. The internalization process went with awareness to not apply the teachings of taqiyyah. In addition, the availability to live in harmony thrives on maintaining the integration of state life in Indonesia. The theoretical implications of this study show that theological inclusivism can form moderate and open religious social understandings and attitudes in the plurality of religious life. However, this study did not examine the role of the Pekalongan City Government in advocating for the benefit of the Shi’a community as a minority group in Pekalongan City which becomes the limitation of this study